The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.

Ny iray hetsy sy efatra amby efatra alina dia aseho ho ireo izay nodiovin’ny Iraky ny Fanekena, ary ny vahoaka betsaka dia asehon’ny fitafiana fotsin’ny fahamaritana noho ny maha-martiora. Ny voalohany amin’ireo fe-potoana masina roa amin’ny andro farany dia manondro ny asan’ilay iraka izay manomana ny lalana ho an’ny Iraky ny Fanekena, ary ny fe-potoana faharoa kosa dia maneho ny asan’i Elia. Ny fe-potoana voalohany dia maneho ny fitsarana famotorana ny velona ao amin’ny Advantisma Laodiseana, ary ny fe-potoana faharoa dia maneho ny fitsarana fanatanterahana amin’i Roma maoderina.

The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.

Ang “tanda” upang tumakas mula sa mga lungsod sa mga huling araw ay hindi naunawaan nang wasto ng Laodiceang Adventismo. Ipinaaalam sa atin ni Sister White na ang pagkawasak ng Jerusalem mula 66 hanggang 70 AD ay nagbibigay ng isang paglalarawan ng babalang tanda para sa bayan ng Diyos sa mga huling araw.

“The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

“Ny fotoana dia tsy lavitra intsony, izay, tahaka ny mpianatra voalohany, dia ho voatery hitady fialofana any amin’ny toerana lao sy mitokana isika. Tahaka ny nanaovan’ny fahirano an’i Jerosalema tamin’ny alalan’ny tafika romana ho famantarana ny handosiran’ny Kristiana tany Jodia, dia toy izany koa ny fandraisan’ny firenentsika fahefana amin’ny alalan’ny didy manery ny sabatan’ny papa no ho fampitandremana ho antsika. Amin’izay dia ho tonga ny fotoana handaozana ny tanàn-dehibe, ho fiomanana amin’ny handaozana ny tanàna madinika koa mba hifindrana any amin’ny fonenana mangina sy miafina any amin’ny toerana mitokana eny an-tendrombohitra.” Testimonies, boky faha-5, 464.

The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.

Ny fahirano an’i Jerosalema, izay no famantarana handosirana, dia ilay fahirano voalohany nentin’i Cestius. Koa i Cestius dia naneho fandrahonana izay nesorina vetivety, satria nony napetrany ny fahirano dia niala tamin’ny fomba saro-pantarina izy; ary hatramin’izao dia tsy mbola nahavita namaritra ny antony nanaovany izany ny mpahay tantara.

“After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.

“Taorian’ny nanodidinan’ny Romanina notarihin’i Cestius ny tanàna, dia nandao tampoka ny fahirano izy ireo, tamin’ny fotoana izay toa nahafahana tsara hanao fanafihana avy hatrany.” The Great Controversy, 31.

In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.

Tamin’ireo taona 1880 sy 1890 dia nampiditra volavolan-dalàna maromaro tao amin’ny Kongresy i Senatora Henry W. Blair avy any New Hampshire mba hanendrena ny Alahady ho Andro Nasionaly ho an’ny Fitsaharana. Ireo volavolan-dalàna ireo dia nantsoina matetika hoe “Blair Sunday Bills.” Senatora Blair dia mpanohana mafy ny fitandremana ny Alahady ho andro fitsaharana sy fanompoam-pivavahana. Nino izy fa ny fisian’ny andro fitsaharana iombonana sy mitovy ho an’ny rehetra dia hitondra vokatra tsara eo amin’ny lafiny fitondran-tena sy ny fiarahamonina eo amin’ny fiaraha-monina amerikana. Na dia nahazo fanohanana sasantsasany aza ny ezaka nataony, indrindra avy amin’ireo antokom-pivavahana, dia nisy ihany koa ny fanoherana izany, anisan’izany ny ahiahy mikasika ny fisarahan’ny fiangonana sy ny fanjakana.

This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.

Izany no fanandramana voalohany handaniana lalàna momba ny Alahady teo amin’ny tantaran’ilay bibidia avy amin’ny tany, izay voatendry hiteny tahaka ny dragona rehefa handany lalàna momba ny Alahady izy amin’ny farany. Ireo andiana volavolan-dalàn’i Blair ireo no nidiran’i A. T. Jones, iray tamin’ireo iraka tamin’ny fivorian’ny Fihaonambe Lehibe tamin’ny 1888, tao amin’ny efitranon’ny Kongresy ka notoheriny tamin-kafetsena sy tamin-kabary feno hakingana. Rehefa afaka fanandramana vitsivitsy, dia very ny hery nanosika ny ezaka nataony ho amin’ny Androm-Pitsaharana Nasionaly ny senatera Blair. Mifandray mivantana amin’izany tantara izany, sy ny hevitra entin’ny Androm-Pitsaharana Nasionaly (Alahady), dia azo dinihina indray ny firaketana ara-tantara momba ny torohevitr’i Ellen White.

What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “it will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.

Izay hita ao amin’ny famerenana ny fampitandremany momba ny lalàn’ny Alahady dia zava-dehibe sady be dia be no tsy azon’ny Advantisma Laodiseana tsara. Ao anatin’ny tontolon-kevitra momba ny filàna hivoahana ny tanàna, izay ao amin’ilay andininy vao notanisaina, dia nosoratany hoe: “amin’izany fotoana izany no fotoana hialana amin’ny tanàna lehibe, ho fiomanana amin’ny fialana amin’ny tanàna madinika mba hifindra any amin’ny fonenana mitokana any amin’ny toerana mangina eny anivon’ny tendrombohitra.” Nampianatra imbetsaka izy fa ilain’ny vahoakan’Andriamanitra ny miaina any ambanivohitra, nefa ny toroheviny momba ny fiainana any ambanivohitra talohan’ny 1888 dia mametraka ny toromariny hiala amin’ny tanàna ao anatin’ny tontolon-kevitra fa amin’ny hoavy akaiky dia ilain’ny vahoakan’Andriamanitra ny hiala amin’ny tanàna. Taorian’ny 1888, tao amin’ny toromarika nosoratany momba ny fiainana any ambanivohitra, dia tsy nivily na oviana na oviana tamin’ny torohevitra fa tokony ho efa tafavoaka ny tanàna isika.

The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.

Ny volavolan-dalàna Blair momba ny Androm-pialan-tsasatra Nasionaly izay niseho teo amin’ny tantara dia ilay “famantarana” hialàna amin’ny tanàna; ary na dia very aza ny tosika nilaina hanatanterahana izany asa izany ireo volavolan-dalàna Blair ka nihemotra ho any amin’ny haizin’ny tantara, dia efa nomena ny “famantarana” handosirana. Nomena izany teo amin’ilay marika ara-tantara tamin’ny fahirano voalohany, izay nentin’i Cestius. Ny lalàna Alahady izay ho avy tsy ho ela dia asehon’ny fahiranon’i Titus; ary raha mbola misy Advantista Laodikiana ao an-tanàna rehefa tonga izany fahirano izany, dia hiara-maty amin’ny ratsy fanahy izy ireo.

There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.

Misy vanim-potoana ara-paminaniana roa amin’ny andro farany. Voazara amin’ilay lalàna alahady ho avy tsy ho ela izy ireo. Ny vanim-potoana voalohany dia ny fitsarana famotorana ny velona ao amin’ny Advantisma Laodikiana, ary ny vanim-potoana faharoa dia ny fitsarana fanatanterahana ny vehivavy janga any Roma. Ireo vanim-potoana roa ireo dia aseho miverimberina, satria ao anatin’ireo vanim-potoana roa ireo no tanteraka an-tsoratra tanteraka ny fanoharana ny amin’ireo virijina folo, tahaka ny tamin’ny tantaran’ny Millerita. Ny fotoana fiandrasana ao amin’ilay fanoharana dia ny fotoana fiandrasana ao amin’ny Habakoka toko faharoa, koa ireo vanim-potoana roa dinihintsika ireo dia nasehon’ny Habakoka toko faharoa koa. Ny fanoharana ny amin’ireo virijina folo sy ny Habakoka toko faharoa dia tanteraka an-tsoratra tanteraka tamin’ny tantaran’ny Millerita, ary raha tanteraka izany, dia tanteraka koa ny Ezekiela toko faharoa ambin’ny folo, andininy iraika amby roapolo ka hatramin’ny valo amby roapolo.

The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.

Ny andininy valo farany ao amin’ny Ezekiela toko faha-roa ambin’ny folo dia manondro fotoana iray izay hahatanteraka ny “vokatry ny fahitana rehetra”, amin’ny fotoana izay tsy “hanalavan’Andriamanitra intsony” ny fahitany. Ireo vanim-potoana roa eo amin’ny tantara izay averimberina matetika sady manondro ny fitsarana famotopotorana ny velona ao amin’ny Advantisma Laodiseana, sy ny fitsarana fanatanterahana ny mpijangajanga any Tyro, no vanim-potoana ara-paminaniana izay ahatraran’ny fahitana rehetra ao amin’ny Baiboly ny fahatanterahany lavorary sy farany. Ao anatin’izany vanim-potoana izany no ametrahana ireo efatra amby efatra alina sy iray hetsy, ary izy ireo no maneho ny sokajy izay tsy maty, fa velona mandra-piverin’i Kristy. Ao amin’ny Lioka toko faha-iray amby roapolo, Kristy dia manondro “famantarana” iray izay manambara fa efa tonga izany taranaka izany.

In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.

Ao amin’ireo tantara roa asehon’ilay “famantarana” handosirana, araka izay nambaran’i Kristy mifandray amin’ny fahavetavetana mahatonga fandravana, dia vanim-potoana roa no voamarika; ary ny fiandohany sy ny fiafarany dia samy manana “famantarana” eo am-piandohan’ilay vanim-potoana sy “famantarana” eo amin’ny fiafarany. Ilay “famantarana” izay nolazain’i Kristy ho maneho ny taranaka farany izay ho velona mandra-pihaviny eo amin’ny rahona dia porofo fa ankehitriny isika dia ao amin’ny taranaka farany amin’ny tantaran’ny tany.

In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.

Ao amin’ny toko fahiraika amby roapolo ao amin’i Lioka, i Jesosy dia manondro ny tantara hatramin’ny telo taona sy tapany nanitsakitsahana sy nandravana an’i Jerosalema ara-bakiteny nanomboka tamin’ny taona 66 ka hatramin’ny taona 70, ka hatramin’ny fiafaran’ny telo taona sy tapany nanitsakitsahana an’i Jerosalema ara-panahy izay nanomboka tamin’ny 538 ary nifarana tamin’ny 1798.

And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.

Ary rehefa hitanareo fa voahodidin’ny tafika Jerosalema, dia fantaro fa efa akaiky ny fandravana azy. Ary amin’izany, izay any Jodia aoka handositra ho any an-tendrombohitra; ary izay eo afovoan’ny tanàna aoka hiala; ary izay any ambanivohitra kosa aoka tsy hiditra ao anatiny. Fa izany no andron’ny famaliana, mba hahatanteraka izay rehetra voasoratra. Fa lozan’ireo bevohoka sy ireo mampinono amin’izany andro izany! fa hisy fahoriana lehibe eo amin’ny tany sy fahatezerana amin’ity firenena ity. Ary ho lavon’ny lelan-tsabatra izy, sady ho entina ho babo any amin’ny firenena rehetra; ary Jerosalema hohitsahin’ny Jentilisa mandra-pahatanteraky ny andron’ny Jentilisa. Lioka 21:20–24.

The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”

Ny “andro” anitsakitsahan’ny jentilisa an’i Jerosalema dia amin’ny endrika maro, satria izany no anehoana ny fanitsakitsahana an’i Jerosalema ara-bakiteny izay nifarana tamin’ny taona 70, sy ny fanitsakitsahana an’i Jerosalema ara-panahy izay nifarana tamin’ny 1798. Ny jentilisa dia maneho ny fanompoan-tsampy sy ny fahefan’ny papa, ary ireo hery roa ireo no foto-kevitry ny fahitana ao amin’ilay fanontaniana ao amin’ny Daniela toko faha-valo izay manontany hoe: “Mandra-pahoviana.”

Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.

Dia nandre olomasina iray niteny aho; ary olomasina iray hafa nilaza tamin’ilay olomasina anankiray izay niteny hoe: Mandra-pahoviana no haharetan’ny fahitana ny amin’ny fanatitra isan’andro sy ny fahadisoana mampahaozongozona, ka hanolorana ny fitoerana masina sy ny tafika mba hohitsakitsahina? Daniela 8:13.

The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.

Ny “andron’ny jentilisa” ao amin’ny Lioka toko faha-iraika amby roapolo dia manondro ny roa arivo sy diman-jato sy roa-polo taona amin’ny famalian’Andriamanitra ny fanjakana avaratra, izay nanomboka tamin’ny 723 talohan’i Kristy ary nifarana tamin’ny 1798. Ny taona 538 no manamarika ny fotoana nijoroan’ilay lehilahin’ny ota teo amin’ny fitoerana masina ka nilazany fa izy no Andriamanitra, ka nizara io fe-potoana io ho fe-potoana roa mitovy, samy roa ambin’ny folo amby enin-jato taona avy. Io fe-potoana faharoa misy roa ambin’ny folo amby enin-jato taona io no tantara ihany koa izay voamarika ho mifarana ao amin’ny Lioka toko faha-iraika amby roapolo, andininy faha-efatra amby roapolo, rehefa tanteraka ny “andron’ny jentilisa.” Ao amin’ilay fitantarana ara-tantara izay asongadin’i Jesosy ho an’ny mpianany, ny andininy faha-efatra amby roapolo dia mitondra ny fanambarana nomena ny mpianatra ho amin’ny “fotoan’ny farany” amin’ny 1798. Avy eo Jesosy dia manomboka manondro ireo “famantarana” mifandray amin’ny hetsika Millerita.

And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

Ary hisy famantarana eo amin’ny masoandro sy eo amin’ny volana ary eo amin’ny kintana; ary etỳ ambonin’ny tany dia hisy fahorian’ny firenena mbamin’ny fisafotofotoana; ny ranomasina sy ny alony hirohondrohona; ny fon’ny olona ho torana noho ny tahotra sy noho ny fiandrasana izay zavatra ho tonga amin’ny tany; fa ny herin’ny lanitra dia hohozongozonina. Ary amin’izany fotoana izany dia hahita ny Zanak’olona avy eo amin’ny rahona amin-kery sy voninahitra lehibe izy. Ary rehefa manomboka tanteraka izany zavatra izany, dia miandrasa ka asandrato ny lohanareo; fa efa manakaiky ny fanavotana anareo. Lioka 21:25–28.

Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.

Nambaran’i Jesosy fa “hisy famantarana”, ary nofaritany ho famantarana eo amin’ny masoandro sy ny volana ary ny kintana izany, ny fahorian’ny firenena, ny herin’ny lanitra hohozongozonina, ary avy eo ny Zanak’olona ho avy eo amin’ny rahona. Ireo “famantarana” rehetra ireo dia tanteraka tao amin’ny tantaran’ny Millerita.

“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.

Ny faminaniana dia tsy milaza mialoha fotsiny ny fomba sy ny tanjon’ny fihavian’i Kristy, fa mampiseho koa famantarana izay hahafantaran’ny olona rehefa manakaiky izany. Hoy Jesosy: “Ary hisy famantarana eo amin’ny masoandro sy eo amin’ny volana ary eo amin’ny kintana.” Lioka 21:25. “Ny masoandro hohamaizinina, ary ny volana tsy hanome ny hazavany, ary ny kintana any an-danitra hiraraka, ary ny herin’ny lanitra hihorohoro. Ary amin’izany vao hahita ny Zanak’olona avy eo amin’ny rahona amin-kery lehibe sy voninahitra izy.” Marka 13:24–26. Toy izao no ilazan’ilay mpanoratra ny Apokalypsy ny voalohany amin’ireo famantarana izay mialoha ny fiaviana fanindroany: “Ary nisy horohorontany lehibe; ary tonga mainty tahaka ny lamba famaohana volo ny masoandro, ary ny volana manontolo tonga tahaka ny rà.” Apokalypsy 6:12.

“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..

“Ireo famantarana ireo dia voamarina talohan’ny nisokafan’ny taonjato fahasivy ambin’ny folo. Ho fahatanterahan’io faminaniana io dia nisy, tamin’ny taona 1755, ilay horohoron-tany mahatsiravina indrindra izay voarakitra an-tsoratra hatrizay....”

“Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..

“Dimy amby roapolo taona tatỳ aoriana no niseho ny famantarana manaraka voalaza ao amin’ny faminaniana—dia ny fahamaizinan’ny masoandro sy ny volana. Ny nampitombo ny hakanton’ity dia ny zava-misy fa ny fotoana hahatanterahany dia efa notondroina mazava tsara. Tao amin’ny resaky ny Mpamonjy tamin’ny mpianany teo an-Tendrombohitra Oliva, rehefa avy namariparitra ny fotoana maharitra nisian’ny fizahan-toetra ho an’ny fiangonana—dia ny 1260 taona nisian’ny fanenjehana nataon’ny fahefana papaly, izay nilazany fa hohafohezina izany fahoriana izany—dia izao no nilazany tranga sasany hialoha ny fihaviany, sady nofaritany ny fotoana hahitana ny voalohany amin’ireo: ‘Ary amin’izany andro izany, rehefa afaka izany fahoriana izany, dia hohamaizinina ny masoandro, ary ny volana tsy hanome ny hazavany.’ Marka 13:24. Ny 1260 andro, na taona, dia nifarana tamin’ny 1798. Efa ho ampahefatry ny taonjato talohan’izany no saika nitsahatra tanteraka ny fanenjehana. Araka ny tenin’i Kristy, taorian’izany fanenjehana izany dia tsy maintsy hohamaizinina ny masoandro. Tamin’ny 19 Mey 1780 no nahatanterahan’io faminaniana io....”

“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.

“Nandidy ny olony Kristy mba hiambina ny famantarana ny fihaviany ka hifaly rehefa hitany ny tandindon’ny fahatongavan’ny Mpanjakany. ‘Ary raha vao manomboka ho tonga izany zavatra izany,’ hoy Izy, ‘dia miandrandrà, ary asandrato ny lohanareo; fa efa antomotra ny fanavotana anareo.’ Nasongadiny tamin’ny mpanaraka Azy ny hazo mamoa ravina amin’ny lohataona, ka hoy Izy: ‘Raha vao mitsimoka ireo, dia hitanareo ka fantatrareo amin’ny tenanareo fa efa akaiky ny fahavaratra. Dia tahaka izany koa ianareo, raha hitanareo fa tonga izany zavatra izany, dia fantaro fa efa akaiky ny fanjakan’Andriamanitra.’ Lioka 21:28, 30, 31.” The Great Controversy, 304, 306–308.

The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.

Ny fampiharana intelo an’ireo Roma telo dia mampiseho fa, tamin’ny fanitsakitsahana an’i Jerosalema nataon’i Roma jentilisa ary avy eo nataon’i Roma papaly, ny fanitsakitsahana ny fitoerana masina sy ny antokon’olona dia naseho tamin’ny fe-potoana roa ambin’ny folo amby enimpolo sy roanjato andro (Roma jentilisa), na roa ambin’ny folo amby enimpolo sy roanjato taona ara-paminaniana (Roma papaly). Ireo roa ambin’ny folo amby enimpolo sy roanjato andro ara-tandindona (volana roa amby efapolo), izay manondro ny fe-potoanan’ny fanenjehan’i Roma maoderina ny vahoaka mahatokin’Andriamanitra, dia samy hanana “famantarana” tokana avy ny fe-potoana tsirairay, izay manondro ny fotoan’ny fandosiran’ny mahatoky amin’izany vanim-potoana izany. Ny tsirairay amin’ireo fe-potoana telo ireo dia mifarana amin’ny fisehoan’ny “famantarana” maro, fa tsy “famantarana” tokana tahaka ny teo am-piandohan’ny fe-potoana.

“It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.

“Amin’ny misasakalina no anehoan’Andriamanitra ny heriny ho famonjena ny olony. Miposaka ny masoandro, mamirapiratra amin’ny heriny manontolo. Mifanesy haingana ny famantarana sy ny fahagagana. Ny ratsy fanahy mijery izany zava-miseho izany amin-tahotra sy fahatairana, fa ny marina kosa mibanjina amim-pifaliana feno fahamatorana ny famantarana ny fanafahana azy. Toa mivadika hiala amin’ny fombany avokoa izay rehetra eo amin’ny zavaboary. Mitsahatra tsy mikoriana ny rano mandeha. Miakatra ny rahona maizina sy mavesatra, ka mifandona samy izy. Eo afovoan’ny lanitra mirehitra fahatezerana dia misy habaka iray mazava, feno voninahitra tsy hay ambara, izay ivoahan’ny feon’Andriamanitra, tahaka ny feon’ny rano be, manao hoe: ‘Vita izany.’ Apokalypsy 16:17.” Ilay Ady Lehibe, 636.

The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.

Ny vanim-potoanan’ny fitsarana fanatanterahana amin’ilay mpijangajanga avy any Roma dia manomboka amin’ny fanandratana ny faneva izay manondro fa tokony handositra ny ondrin’Andriamanitra hafa izay mbola ao Babylona. Izany vanim-potoana izany dia mifarana amin’ny “famantarana sy fahagagana.” Izany vanim-potoana izany dia manomboka amin’ny “feo faharoa” ao amin’ny Apokalypsy toko faha-valo ambin’ny folo, ary mifarana amin’ny feon’Andriamanitra. Mazava ho azy fa ny feo voalohany sy faharoa ao amin’ny Apokalypsy toko faha-valo ambin’ny folo dia feon’i Kristy. Ny feo voalohany dia manondro ny fiandohan’ny fitsarana famotopotorana ny fiangonana Adventista Laodiseana velona, ary ny feo faharoa dia manondro ny fiafaran’izany vanim-potoana izany, nefa koa manamarika ny fiandohan’ny fitsarana fanatanterahana amin’ilay mpijangajanga avy any Roma.

The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.

Ny tantara manontolo dia fehezin’ilay herinandro izay nanamafisan’i Kristy ny fanekena, ary ny lalàn’ny Alahady izay ho avy tsy ho ela dia aseho ara-tandindona ho ilay mariky ny afovoany, araka ny nanehoan’ny hazo fijaliana azy. Samy mitondra ny sonian’i Alfa sy Omega ireo tantara roa ireo, satria ny fiandohana sy ny fiafarana ao amin’ny tantara tsirairay dia asehon’ny feon’Andriamanitra. Izy ireo koa dia maneho ny fahamarinana, satria ilay mariky ny afovoany dia ny fikomian’ny lalàn’ny Alahady, ary ny teny hebreo hoe “fahamarinana” dia noforonina tamin’ny litera voalohany, fahatelo ambin’ny folo, ary farany amin’ny abidy hebreo. Ny feo voalohany ao amin’ny Apokalypsy toko fahavalo ambin’ny folo dia feon’i Kristy, ny feo farany dia feon’Andriamanitra, ary ny feo eo afovoany, izay feon’Andriamanitra koa, dia eo ihany koa no anehoana ny fikomian’ilay litera fahatelo ambin’ny folo amin’ny alalan’ilay bibidia avy amin’ny tany “miteny” tahaka ny dragona, araka ny aseho ao amin’ny Apokalypsy toko FAHATELO AMBIN’NY FOLO.

The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.

Ny faneva amin’ilay lalàna alahady ho avy tsy ho ela dia maneho ny “famantarana” handosiran’ny mahatoky amin’Andriamanitra, nefa koa manondro fa ny fiandohan’ilay vanim-potoana ara-paminaniana izay mifarana amin’ny fananganana ny faneva dia tsy maintsy manana “famantarana” koa. Izany “famantarana” izany no ambaran’i Jesosy ho porofo fa efa tonga ny taranaka farany eto ambonin’ny tany. Ao amin’ny toko fahiraika amby roapolon’ny Lioka dia nanontany ny mpianatra ny amin’izay tian’i Kristy holazaina, raha nilaza Izy fa horavana ny tempoly.

And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.

Ary nanontany Azy izy ka nanao hoe: Mpampianatra ô, rahoviana àry no hiseho ireo zavatra ireo? ary inona no famantarana rehefa ho tanteraka ireo zavatra ireo? Lioka 21:7.

Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.

Dia i Jesosy dia manomboka manondro ny tantara izay mitarika ho amin’ny taona 70, rehefa horavana ny tempoly sy ny tanàna, ary mitohy hatramin’ny andininy faha-efatra amby roapolo, izay anambarany ny fotoana hahatanterahan’ny “andron” ny Jentilisa.

And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.

Ary ho lavon’ny lelan-tsabatra izy, sady ho entina ho babo any amin’ny firenena rehetra; ary Jerosalema ho voahosihosy ny Jentilisa mandra-pahatanteraky ny andron’ny Jentilisa. Lioka 21:24.

The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.

Ny hevitra milaza fa ity andininy ity dia manondro an’i Jerosalema ara-bakiteny dia miorina amin’ilay hadalana ara-teolojika katolika antsoina hoe futurisma, izay mampihatra ara-bakiteny ny tandindona ary mametra ny fahatanterahan’ny faminaniana ho any amin’ny faran’izao tontolo izao irery ihany. Ny fanoherana ny fampiharana marina an’ity andininy ity dia efa fanafihana lehibe nataon’i Satana nandritra ny famakiana ny Testamenta Vaovao manontolo. Jerosalema ara-bakiteny dia nitsahatra tsy ho tandindon’i Jerosalema ara-paminaniana tamin’ny andron’i Kristy, raha ny faminaniana ara-bakiteny kosa niova ho fampiharana ara-panahy. Izany fanambaràna izany dia fampianarana lehibe naorin’ny apostoly Paoly. Ny fanitsakitsahana an’i Jerosalema dia manondro ny arivo sy roan-jato sy enim-polo taona nisian’ny haizina papaly hatramin’ny taona 538 ka hatramin’ny 1798.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Fa ny kianja izay eo ivelan’ny tempoly dia avelao, ary aza refesina; fa nomena ny Jentilisa izany; ary ny tanàna masina dia hohitsahiny mandritra ny roa amby efapolo volana. Apokalypsy 11:2.

Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.

Ny Jerosalema ara-paminaniana dia nitsahatra tsy ho tandindon’ilay tanàna voafidy teo amin’ny hazo fijaliana.

“How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.

“Maro tokoa no mihevitra fa zavatra tsara ny mamindra ny tongotra eny amin’ny tanin’i Jerosalema fahiny, ary fa hohamafisina indrindra ny finoany amin’ny fitsidihana ireo toerana nisy ny fiainan’ny Mpamonjy sy ny nahafatesany! Nefa i Jerosalema fahiny dia tsy ho toerana masina velively mandra-pahadioviny amin’ny afo manadio avy any an-danitra.” Review and Herald, June 9, 1896.

Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.

Raha vao nentin’i Jesosy ho amin’ny fotoanan’ny farany tamin’ny taona 1798 ao amin’ny andininy faha-roa amby roa-polo ny mpianatra, dia nampiditra ny fotoana Millerita Izy, fotoana izay nidiran’ny fanambaran’ilay anjely voalohany teo amin’ny tantara.

And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.

Ary hisy famantarana eo amin’ny masoandro sy eo amin’ny volana ary eo amin’ny kintana; ary etỳ ambonin’ny tany hisy fahorian’ny firenena, ao anatin’ny fisavorovoroana; ny ranomasina sy ny onja mirohondrohona; ny fon’ny olona ho torana noho ny tahotra sy noho ny fiandrasana izay zavatra ho tonga amin’ny tany; fa ny herin’ny lanitra dia hohozongozonina. Ary amin’izay dia hahita ny Zanak’olona avy eo amin’ny rahona amin-kery sy voninahitra lehibe izy ireo. Ary raha vao manomboka ho tanteraka izany zavatra izany, dia miandrasa, ka asandrato ny lohanareo; fa efa antomotra ny fanavotana anareo. Lioka 21:25–28.

The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.

Ny famantarana izay nanokatra ny tantaran’ny Milerita dia tanteraka araka ny herin’ny Tenin’Andriamanitra izay tsy mba diso na oviana na oviana.

“The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.

“Ny famantarana teo amin’ny masoandro sy ny volana ary ny kintana dia efa tanteraka.” Review and Herald, November 22, 1906.

We will continue Luke chapter twenty-one in the next article.

Hohamafisintsika ao amin’ny lahatsoratra manaraka ny Lioka toko faharoa amby roapolo.

“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.

“Ny 16 Desambra 1848, dia nomen’ny Tompo fahitana aho ny amin’ny fihovitrovitran’ny herin’ny lanitra. Hitako fa raha nilaza ny Tompo hoe ‘lanitra,’ tamin’ny nanomezany ireo famantarana voarakitr’i Matio sy Marka ary Lioka, dia lanitra no tiany holazaina; ary raha nilaza Izy hoe ‘tany’ dia tany no tiany holazaina. Ny herin’ny lanitra dia ny masoandro sy ny volana ary ny kintana. Ireo no manjaka any amin’ny lanitra. Ny herin’ny tany kosa dia ireo izay manjaka etỳ ambonin’ny tany. Ny herin’ny lanitra dia hohozongozonina amin’ny feon’Andriamanitra. Amin’izay dia hafindra hiala amin’ny toerany ny masoandro sy ny volana ary ny kintana. Tsy ho levona izy ireo, fa hohozongozonina amin’ny feon’Andriamanitra.”

“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.

“Rahona mainty sy mavesatra no niakatra ka nifandona. Nisokatra ny habakabaka ary nihorona nihemotra; avy eo dia afaka nijery niakatra tamin’ilay banga misokatra tao Orion isika, izay nihavian’ny feon’Andriamanitra. Ny Tanàna Masina dia hidina amin’ny alalan’izany banga misokatra izany. Hitako fa mihozongozona ankehitriny ny herin’ny tany ary miseho araka ny filaharany ny zava-mitranga. Ady sy siosion-dresaky ny ady, sabatra, mosary ary areti-mandringana no voalohany hampihozongozona ny herin’ny tany; avy eo ny feon’Andriamanitra no hampihozongozona ny masoandro sy ny volana ary ny kintana, ary ity tany ity koa. Hitako fa ny fihovitrovitran’ny hery any Eoropa dia tsy, araka ny ampianarin’ny sasany, fihovitrovitran’ny herin’ny lanitra, fa fihovitrovitran’ireo firenena tezitra.” Early Writings, 41.